Hilchos Purim Hameshulash

Parshas Zachor

The Ba'al Koreh should intend to fulfill the Mitzvah of Zachor and remember the wickedness of Amalek. He should have in mind to be Motzie all those who are listening.
Also those who are listeningshould have in mind to fulfill the Mitzvah of Zachor.
The person receiving the Aliyahshould have in mind to be Motzie all those who are listening with Birkas Hatorah, both before and after the Torah reading [He should recite the Brachos loud enough for the congregation to hear]. This practice accommodates those who contend that the Brachos are an integral part of the Mitzvah (ט"ז סי' תרפ"ה ס"ק ב').
Some Poskim are of the opinion that although the Ba'al Koreh himself fulfills the Mitzvah even without understanding the meaning of the words he is reading in Lashon Hakodesh, nevertheless the listeners must understand what is being read in order to be Yotzei [as in Kiddush and Birkas Hamazon, עיין סימן קצ"ג סעיף א' ומ"ב סק"ה]. Strictly speaking it suffices for the listeners to understand the general story of Amalek (without understanding the meaning of each word), nevertheless it is preferable for them to understand the meaning of every word. Hence, it is advisable to prepare oneself beforehand by learning the meaning of those Pesukim, e.g. at the Friday night Seudah.

The Correct Pronunciation of the Word "Zaycher"

The Mishna Berurah writes, ‘Some say that you should pronounce 'Zaycher Amalek' with a Tzeirei under the Zayin. Others say you should pronounce 'Zecher Amalek', with a Segol. Therefore, it is best for the Ba'al Koreh to read it with both pronunciations.
There are several opinions as to how to go about this:
a) Just the word ‘Zecher’ is repeated.
b) The 4 words ‘Timche Es Zecher Amalek’ are said twice.
c) The entire Passuk is read twice.
The common Minhag is to first read ‘Timche Es Zaycher Amalek’ and then ‘Timche Es Zecher Amalek’ (without returning to the beginning of the Passuk).

The Obligation to Read Parshas Zachor – Min HaTorah or Miderabanan

The Passuk says: ‘Remember what Amalek did to you… do not forget.’ The words 'remember' and 'do not forget' seem to be repetitive. The Gemara (מגילה י"ח) explains that if the Passuk would just say 'do not forget', it would be sufficient to remember it in our minds. Now that the Passuk also says ‘remember’, we understand that the Mitzvah is to verbally remember what Amalek did to us. This forms the basis of the obligation to read Parshas Zachor.
There are four opinions in the Rishonim, as to what aspect of the Mitzvah is Min HaTorah, and what is Miderabanan:
a) Terumas HaDeshen and Shulchan Aruch (סימן קמ"ו סעיף ב')
Min HaTorah one is obligated to read it from a Sefer Torah with a Minyan.
Miderabanan it is read on the Shabbos preceding Purim.

b) Tosafos and Ritva:

Min HaTorah it can be read without a Minyan but it must be read from a Sefer Torah. Miderabanan it must be read with a Minyan.

c) Rashba:

Min HaTorah it can be read from a Chumash.
Miderabanan it must be read from a Sefer Torah with a Minyan.

d) Rambam and Ramban:

Min HaTorah one must verbalize the wicked deeds of Amalek, but it does not need to be done by reading Parshas Zachor.
Miderabanan one must read Parshas Zachor with a Minyan.
The Mishna Berurah (סימן תרפ"ה ס"ק ט"ז) appears to rule like this opinion.

Are Women Obligated in Zachor

Women who have difficulty coming to shul to hear Parshas Zachor, are not obligated to do so. (They can read it at home from a Chumash instead.)
The Sefer HaChinuch (Mitzvah 603) writes, that women are not obligated in the Mitzvah of Zachor (remembering the obligation to annihilate Amalek), since women do not engage in battle. Similarly, In the Shut Toras Chesed (או"ח ל"ז, ה') it is written, ‘We have never heard of anyone obligating women to hear Parshas Zachor in shul, and we should not rule against this Minhag Yisroel’.
However, the Minchas Chinuch asks several questions on the Sefer HaChinuch and concludes that women are indeed obligated in this Mitzvah. Similarly, in the Shut Binyan Tziyon (החדשות סי' ח'), Rav Nosson Adler is quoted as saying that women are obligated.

Ways of Reading Zachor for Women

If some women could not come to Shul to hear Parshas Zachor at the end of Keriyas Hatora, the ideal solution would be that a majority of a Minyan of men (6 or 7) should have in mind during the reading of Zachor not to fulfill the Mitzvah [alternatively, they could leave shul before Parshas Zachor is to be read]. They should then remain in Shul after davening (together with other men to complete the Minyan), and they then read Zachor with the Brachos before and after, while the women assembled in the Ezras Nashim are listening. (The benefit of this option is, that the women fulfill the Mitzvah also according to the Taz (סי' תקפ"ה סק"ב) who writes that if one does not hear the Brachos one is not Yotzei).
Less preferred solutions include reading for women from a Sefer Torah without a Minyan of men (however, some opinions contend that without a Minyan of men the Mitzvah cannot really be fulfilled), or reading for women with a Minyan of men who have already been Yotzei, hence the Brachos cannot be recited (according to the Taz this is Me'akeiv).
Another option is that after reading the third Aliya at Mincha from next week’s Parsha, before the Bracha of 'Ashert Nassan Lanu'' is recited by the one who received the 3^rd Aliyah, the Sefer Torah is quickly rolled to Parshas Zachor for the Ba'al Koreh to read from there (עיין סי' קמ"ד) .

Ta'anis Esther

The 13^th of Adar is a Ta'anis Tzibbur known as Ta'anis Esther. This fast is not a symbol of mourning, but rather to remember that Hashem sees and hears us in times of need when we fast and do Teshuva with all our hearts, just as Hashem did for us in the time of Mordechai and Esther.
Children under the age of Bar/Bas Mitzvah are not obligated to fast at all, not even Ta'anis Sha'os.
Pregnant and nursing women do not fast. The classification of a pregnant woman is from when she is aware of her pregnancy, even within forty days from its onset. The exemption of a nursing woman includes even if she is nursing only partly. If the woman is not nursing, even if she is still within twenty-four months from birth, she needs to fast.
A woman within thirty days of giving birth does not fast. We are lenient to consider the thirty days from the actual time of birth (מעת לעת).
A woman who suffered a miscarriage: If the miscarriage was after forty days from the onset of the pregnancy, she is considered a 'Yoledes' and does not fast as long as she is still within thirty days of the miscarriage.
An unwell person does not fast, even if it is not dangerous for him to do so.. He is not required to make up the fast on a different day. The definition of a 'Choleh' is someone who is fit to be in bed or cannot function due to his sickness or weakness.
Someone who suffers from aches and pains that do not affect his ability to function (such as a pain in the eye) - does not fast. However, he needs to make up the fast on a different day.
Healthy people are required to do all that is possible in order to be able to fast. Therefore, one should not strain oneself if by doing so he will eventually be considered a 'Choleh'.
Since Ta'anis Esther is not a fast of mourning, it is unclear as to whether those who are exempt from fasting, are permitted to eat meat and drink wine or to indulge in other delicacies. Lehalacha; in order not to be different from the Tzibur who are fasting, one should refrain from eating these special foods.
Someone who wants to get up early and eat before daybreak (Alos Hashachar), must stipulate before he goes to sleep that he is not accepting the fast until daybreak.
It is permitted to shower and have a haircut on Ta'anis Esther. So too, it is permitted to hear music since it is not a fast of mourning.
If needed, it is permitted to brush one's teeth and/or rinse out one's mouth with water. The Mishna Berurah ((סי' תקס"ז מ"ב ס"ק י"א, when referring to the ד' צומות, allows this only in a situation of discomfort. However, since Ta'anis Esther is a less severe fast, it is permitted whenever needed.

"Machatzis Hashekel"

During Chodesh Adar money is given to Tzedakah in remembrance of Machatzis Hashekel. (One should be careful not to say 'This money is for Machatzis Hashekel').
The accepted Minhag is that the Machatzis Hashekel is given before Mincha on Ta'anis Ester.
Someone who did not give it until Purim can give it until the end of Chodesh Adar.
The common custom of most Ashkenazim is to give three coins, each one that is called “half” in the accepted currency used in that country. For example, in Eretz Yisrael three half Shekel coins can be used. In places where the euro or dollar is used, three half euro or half dollar coins are used.
Some have the custom of giving three pure silver coins of the old ‘half a Dollar’. These can often be bought from the Tzedakah boxes found in the Shuls on Ta'anis Esther, and since they now belong to him he uses them to fulfill the Mitzvah and returns them to the box.
Where the dollar is not the accepted currency of that country, one should give three coins of half of the local currency as explained above.
Another custom is to donate the monetary worth of Machatzis Hashekel which is mentioned in the Torah. This is estimated to be about 9.6 Grams of silver. Many Sephardim follow this custom, however for children it is sufficient to give three coins that are called ‘half’ in the local currency.
[The value of silver constantly changes, and some add on a sales tax where applicable. Presently 43 NIS surely covers that amount including tax in Israel.]
A child below thirteen is not required to give Machatzis Hashekel. Nevertheless, it is customary to give also for children, even for babies to be born. Many have the custom to give for women and girls too.
A father who gives Machatzis Hashekel on behalf of his child, should continue doing so until the boy is Bar Mitzvah. Regarding women and girls, there is a debate as to whether one could stop giving. In practice, one is allowed to discontinue giving for women as long as his practice is classified as Tzedakah which would categorize it as 'Nidrey Mitzvah'. Therefore, if he proclaimed on Erev Rosh Hashana that his promises should not have the status of a Neder, or if one clearly had in mind that this custom should not last forever and he did not do this Minhag three times, he may choose to discontinue.
Machatzis Hashekel should be given to the poor (alternatively, they can be given for the needs of the Shul).
Machatzis Hashekel should not be given from Ma'aser money.

Purim Ha’meshulash [in Yerushalayim]

Those living in Yerushalayim or any city that was enclosed with a wall at the time of Yehoshua bin Nun, usually celebrate the Yom Tov of Purim on the 15^th of Adar. If this falls on Shabbos, as this current year [תשפ"ה], the various Halachos relevant to Purim are spread out over three days (Friday the 14^th until Sunday the 16^th – hence the name Purim Meshulash is given, which literally means ‘A 3-fold Purim’).

Friday

On Friday the 14^th of Adar the Megillah is read and Matanos La’evyonim is distributed to the poor. Shabbos clothes are worn. Al Hanissim is not mentioned, neither in the Shemonei Esrei nor in Birkas Hamazon. If by mistake Al Hanissim was recited, one does not go back.
When the Bracha of Shehecheyanu is recited at the morning reading of the Megillah (as is the custom among Bnei Ashkenaz), one should have in mind that it should also cover the Mitzvah of Matanos La’evyonim that will be fulfilled later that day. Some have in mind to exempt also the Purim Seudah and the Mitzvah of Mishloach Manos that will take place on Sunday (the 16^th of Adar). Some Bnei Sefarad have these Mitzvos in mind when reciting Shehecheyanu at the night-reading of the Megillah.
Some are meticulous and give Mishloach Manos also on Friday. This is to accommodate the opinions that in this scenario the Mitzvah of Mishloach Manos is indeed on Friday (see Knesses Ha’gedolah #695 and Chazon Ish O.Ch. #155).
The Purim Seudah is held on Sunday as is ruled by the Shulchan Aruch #688. Some individuals try to accommodate those who contend that a festive meal should made on Friday (see Kaf Ha’Chaim #688:45).
Strictly speaking Melachah may be done on Friday. However, the custom is to refrain unless required for Purim or in honor of Shabbos (e.g. taking a haircut or cutting one’s nails). Melachah may be done for any other Mitzvah, or if required to add festivity to the day.

Shabbos

On Shabbos (the 15^th of Adar), Al Hanissim is recited in the Shemonei Esrei and in Birkas Hamazon. After concluding the weekly Sedrah, the Purim reading 'Va’yavoh Amaleik' is then read for Maftir.
On Shabbos one should busy oneself with discussing and expounding on the Halachos of Purim and the Megillah.
Some are meticulous to add a special dish at the Shabbos meal in honor of Purim. Similarly, some drink more wine than usual to accommodate those who contend that the day for the Purim Seudah is actually on Shabbos.
Some give one Mishloach Manos on Shabbos (see Gemara Beitza daf 14b, Shulchan Aruch #516).

Motzei Shabbos

Ma'ariv on Motzei Shabbos is recited as usual.
It is fitting to serve something special and to be festive on Motzei Shabbos, see Shulchan Aruch O.C. #695:1. However, this issue is debatable since the Sunday of the Purim Meshulash is not a festive day in its own right, rather it is to make up what was missed out on Shabbos the 15^th of Adar.

Sunday

On Sunday the 16^thof Adar Shabbos clothes are worn and Mishloach Manos is shared out. Also the Purim Seudah takes place on Sunday as well. Al Hanissim is not recited.
Melachah may be done on Sunday.
Some are of the opinion that if the Mitzvah of Matanos La’evyonim was not fulfilled on Friday, it should be done on Sunday.

Megillah Reading [in Yerushalayim]

Ideally one should be particular to fulfill the reading of the Megillah (on Friday the 14^th of Adar) with a Minyan. This is because in reality it is being read not in its actual time (the 15^th).
Therefore, also regarding women, although in a regular year many hear the Megillah individually, this year they should make an extra effort to go to Shul to hear the Megillah with a Minyan. However, it is also fine if a group of ten women come together when the Megillah is being read for them.
A sick person who cannot go to Shul should try to get another nine people to join him when he hears the Megillah. The other people can be those who already fulfilled their obligation since the main point is that the reading should be in the presence of a Minyan.

If it is not feasible to gather together ten people, one can be lenient and allow individuals to read the Megillah and recite the Brachos prior to the reading. The Bracha after the reading of the Megillah (Harav es Reeveynu etc.) should not be recited.

Cities that are in a doubt

There are several cities that are in doubt as to whether they share the same Halachos as ‘walled in cities’ and keep Purim on the 15^th (as is done in Yerushalayim) or on the 14^th. These places conduct themselves in a regular year that their main Purim is on the 14^th, but they also follow the same set of Halachos on the 15^th (omitting Al Hanissim and the Brachos before and after the second reading of the Megillah). So too, in a year of ‘Purim Ha’meshulash’, they also keep their main Purim on Friday the 14^th of Adar. Al Hanissim is not recited on Shabbos.
Some add an extra dish in honor of Purim held by the walled in cities, and drink more wine than usual. This accommodates the opinions that the correct time for their Purim Seudah is on Shabbos the 15^th of Adar.
On Sunday, it is appropriate to have another Purim Seudah and give again Mishloach Manos.
It is permitted to do Melachah on Sunday. Tachanun is omitted.

Travelling from place to place

A resident of an ‘open city’ e.g. Bnei Berak who is in a walled-in-city e.g. Yerushalayim, and will return to the open city on Purim night (Thursday night), recites Al Hanissim.
However, a resident of a walled-in-city who intends to travel to an open city on the night of their Purim, does not recite Al Hanissim until he actually arrives there.
If a resident of an ‘open city’ travels to an enclosed city on Motzei Shabbos, even though he intends to stay until after Alos Hashachar Sunday morning, he is not obliged in any of the Halachos of Purim. The reason for this is, that the requirement for the enclosed cities to keep certain Halachos of Purim on Sunday is in order to make up what they did not fulfill on Shabbos the 15^th, therefore since the one who arrived there only after Shabbos had no Purim that Shabbos, there is nothing for him to make up on Sunday.
However, if the resident of an ‘open city’ arrived in the walled-in-city on Friday and stayed there over Shabbos, there is a debate in the Poskim how he should conduct himself. The final ruling is that on Shabbos he does not recite Al Hanissim, but on Sunday he should have a Purim Seudah and give Mishloach Manos. This should be done even if he returns to the open city on Motzei Shabbos! In other words, he keeps certain Halachos of Purim (the Seudah and giving Mishloach Manos) although on that Sunday no Halachos of Purim apply to the other residents of that open city!
There is a doubt regarding a Bachur who learns in a Yeshiva in Bnei Berak and returns to his parents' home in Yerushalayim on Friday (the 14^th) to spend Shabbos and Purim with his family. The final ruling is that he should say Al Hanissim on Shabbos. This is different than the above case regarding a resident of an open city who is spending Shabbos in a walled-in-city who does not recite Al Hanissim, because in the former case in reality his place is the open city, whereas in the latter case the true place of residence for the Bachur is in the walled-in-city. He has his Purim Seudah and gives Mishloach Manos on Sunday.
The above-mentioned doubt is based on how to interpret the words of the Yerushalmi (Megillah #2:3), בן עיר שעקר לכרך מתחייב כאן וכאן. Does this refer only to someone who intends to remain in the walled-in-city (כרך), or even to someone who will be there just that day (see Chazon Ish #152:2). In light of this, one should be stringent and keep Purim both on the 15^th and on the 16^th.
In cases of a doubt (as above, or residents of a city that are uncertain if it had a wall at the time of Yehoshua bin Nun), the Mishna Berurah (#688:17, #693:6) rules that Al Hanissim should be said. However, the Kaf Ha’Chaim (#688, #693) quotes the Arizal and Ben Ish Chai (Parshas Tetzaveh) that Al Hanissim is not said. The custom is s to omit Al Hanissim and that was the practice of the Chazon Ish (see also Luach Eretz Yisrael).
Regarding the Mitzvah of Mishloach Manos for those who have the above-mentioned doubts, the Biur Halachah (#695) quotes the Pri Megadim that one should also give on the day of doubt (i.e. in a regular year also on the 15^th and in a year of Purim Meshulash also on the 16^th although he already gave on the 14^th). This is not the ruling of the Pri Chadash and Kaf Ha’Chaim (#685:23) in the name of the Arizal that one gives only on the 14^th.
If a resident of an open-city arrived at a walled-in-city on Thursday evening before sunset (i.e. on the 13^th of Adar) and intends to stay there over Shabbos, he shares the Halachos as the residents of the walled-in-city. This means that he says Al Hanissim on Shabbos and has his Purim Seudah and sends Mishloach Manos on Sunday.
If the resident of an open-city left his town on Thursday evening after sunset and arrived at the walled-in-city on the 14^th, must keep two days Purim to eliminate all doubts.
If a resident of an open-city arrived at a walled-in-city on Thursday evening before sunset (i.e. on the 13^th of Adar) and intends to stay there just till the following morning (after Alos Hashachar) when he will then return home for Shabbos, he has his Purim Seudah and sends Mishloach Manos on Friday (the 14^th) and not on Sunday. Some are meticulous to do so again on Sunday.
A resident of an enclosed city (e.g. Yerushalayim) should not leave on Friday to spend Shabbos in an open city (e.g. Bnei Berak). There are grounds for claiming that he thereby loses the opportunity to fulfill the Mitzvos of Seudas Purim and Mishloach Manos. If he travelled, he does not say Al Hanissim on Shabbos and should have his Purim Seudah and send Mishloach Manos on Sunday.
According to the Chazon Ish the above-mentioned predicament applies also to a resident of an enclosed city (e.g. Yerushalayim) leaving his city on Thursday night to spend Shabbos in an open city (e.g. Bnei Berak). [See below that in order to be considered belonging to the open-city, four conditions must be fulfilled]. However, regarding the Megillah and giving Matanos La’evyonim it would seem that he has not lost out. This is because at the beginning of the 14^th (Thursday evening) he was still in the walled-in-city, and he was obligated over there.
Someone who in a regular year keeps two days Purim (due to certain Halachic doubts as explained above) should not travel to a place that is definitely an open-city. This is because if his home town is meant to keep Purim on the 15^th, and on Purim (the 14^th) he is in a place that does not keep the 15^th, he has lost out altogether on the Mitzvos of Purim. In a case of necessity one can be lenient since this scenario is subject to several doubts.
The above mentioned situations are subject to a doubt how to interpret the words of the Yerushalmi (Megillah #2:3) בן כרך שעקר דירתו ליל ט"ו נפטר מכאן ומכאן. Does this refer to someone who permanently left his previous place of residence in the walled-in-city, or even to someone who will be not be there (in the walled-in-city) just on the 15^th. See Chazon Ish #152:2. Therefore, if he will not be in Yerushalayim (a walled-in-city) on Shabbos (the 15^th) and was not in Bnei Berak (an open city) at the beginning of Thursday evening (the 14^th), he might have no Purim at all!
In a year of Purim Meshulash, even though also in Yerushalayim the Megillah is read on the 14^th, nevertheless there is a question as to whether he can leave his home on Erev Shabbos to go to an open city. This depends on three possibilities mentioned in the Poskim how to relate to the set-up of Purim Meshulash:
(a) Do we say that the deciding time to classify one’s status is the beginning (eve./Alos Hashachar) of the 14^th.
(b) Is the deciding time to classify one’s status at the beginning (eve./Alos Hashachar) of the 15^th. According to this siding, the reading of the Megillah on the 14^th is תשלומין, which means it is a way of making up what we cannot fulfill at the proper time for the Mitzvah (i.e. the 15^th which is on Shabbos).
(c) There is room to differentiate between the Megillah reading and the other Mitzvos of the day. Regarding the Megillah reading, the time that obligates him is the beginning of the eve./Alos Hashachar of the 14^th. However regarding the Seudah and Mishloach Manos, the deciding time is the beginning of the eve./Alos Hashachar on the 15^th. Hence we understand the doubts regarding someone from Yerushalayim who leaves the city on Friday, does he lose out on the Mitzvos of Purim; does he still have the possibility to fulfill all the Mitzvos; or is he only obligated to read the Megillah but is exempt from the Seudah and Mishloach Manos.
In light of the above we can understand a further discussion found in the Poskim as to whether the Megillah reading for those in Yerushalayim (on Friday the 14^th) is considered as שלא בזמנה which means that it must be read with a Minyan, or is it considered in the year of Purim Meshulash as the correct time and it can be read without a Minyan.
Similarly, there is room for discussion as to whether the obligation to read the Megillah for the walled-in-cities is on the same level as the reading in the open cities, or it is a different level of obligation .(חובה מול תשלומין)
Someone who fulfilled his obligation of reading the Megillah on Friday in an open-city and travelled to a walled-in-city, does not need to read there again.
A resident of a walled-in-city who wishes to avoid any of the above mentioned doubts, should leave his town before sunset on Thursday evening.

A resident of a walled-in-city who is in an open-city for Purim [relevant for all years]

If a resident of a walled-in-city (e.g. Yerushalayim) intends to spend Purim in an open-city (e.g. Bnei Berak), he must fulfill four conditions in order to be definitively obligated to keep Purim only on the 14^th.
(1) When leaving Yerushalayim Bnei Berak he must intend to remain in Bnei Berak at least until Alos Hashachar of the morning on the 14^th.
(2) In addition, he must also intend to arrive in Bnei Berak at beginning of the night of the 14^th.
(3) He must actually be in Bnei Berak at the beginning of the night of the 14^th.
(4) His intention of remaining in Bnei Berak at least until Alos Hashachar of the morning on the 14^thmust actually materialize.
If any one of these four conditions is lacking and he is in Bnei Berak, he nevertheless keeps Purim on the 14^th but should not recite a Bracha when reading the Megillah. If he does not return to Yerushalayim to keep Purim there, according to several opinions he has lost out and did not fulfill any of the Mitzvos of Purim.
Therefore, if a resident of Yerushalayim arrives in Bnei Berak sometime during the night of the 14^th and remains there until after Alos Hashachar, it is questionable as to whether he is obligated in the Mitzvos of Purim. Hence he should have a Purim Seudah and send Mishloach Manos both on the 14^th and the 15^th.

Purim night

The Mishna Berurah (סי' תרצ"ה סק"ג) writes that it is proper to wear Shabbos clothes from the onset of Purim. The house should be prepared respectably, including lighting candles, setting the table and making the beds. Nowadays that we have electric lighting, many do not light candles on Purim night.
One recites 'Al Hanissim' in Shemona Esrei after Modim. At the conclusion of the Shemona Esrei, the custom is that the Chazan says the complete Kaddish including Tiskabeil, followed by the reading of the Megillah. After the reading 'Ve’ata Kadosh' is recited, followed by the complete Kaddish omitting Tiskabeil, and then 'Aleinu' is said.

'Al Hanissim'

We say 'Al Hanissim' during all three Tefillos of Purim.
If one forgot to say it, the Halachos are as follows: If he remembered before he said Hashem's name at the end of the Bracha of Vechol Ha’Chayim, he returns to 'Al Hanissim'. If he already said Hashem's name, he should finish the Bracha and not go back.
However, before saying the 'יהיו לרצון' after 'אלוקי נצור' one may add it as a special Tefilla:
'הרחמן הוא יעשה לנו ניסים ונפלאות כשם שעשית לאבותינו בימים ההם בזמן הזה בימי מרדכי ואסתר וכו'.
If one already finished davening and realizes that he omitted Al Hanissim, he does not repeat the Shemona Esrei.

Eating before reading the Megillah

It is prohibited to eat even a small amount before the Megillah reading (both at night and at day). In a case of necessity, for example if someone feels unwell or is having difficulty fasting after Ta'anis Esther, he may eat a small amount (טעימה) before the Megillah reading [after Tzeis Hakochavim].
The classification of טעימה is:
Bread or Mezonos less than a Ke'Beitzah.
Fruits, vegetables or snacks (that are not from grain), or drinking beverages. These are considered as טעימה'' even when consumed in large amounts.
Drinking water is permitted even for those who do not endure great difficulty.
Drinking wine or other alcoholic beverages is prohibited if drinking more than a Ke'Beitzah.
A person who is unwell, and eating just a small amount of food is not enough, he should appoint a 'Shomer' to remind him to read the Megillah. He may then eat as much as needed.
These Halachos are essentially the same for both men and women. Nevertheless, one should be aware that it is common for women to have acute difficulty fasting [especially those who hear the Megillah later in the evening, or those who take care of small children, etc.], and in case of necessity they are allowed to eat a small amount (טעימה), as mentioned above.

The Halachos of Megillah reading

Women share the same obligation as men to read the Megillah both in the evening and in the morning. Although it is a 'Mitzvah Shehazman Grama' (a Mitzvah limited to a certain time), women are nevertheless obligated since they also had a part in the miracle of Purim.
The time of reading the Megillah;
The reading in the evening starts at Tzeis Hakochavim until daybreak ((עלות השחר.
The day reading is from sunrise נץ החמה)) until sunset. However, one is Yotzei B'dieved from daybreak (עלות השחר).
Before starting to read the Megillah, the Minhag is for the Ba'al Koreh to unroll the entire Megillah and fold it 'page on page'. Those listeners who have their own Megillah do not need to do this.
The Ba'al Koreh must have in mind to fulfill the Mitzvah of Krias Ha'Megillah for himself and for the congregation. Those who are listening need to have in mind to be Yotzei.
The congregation should stand while the Ba'al Koreh recites the Brachos over the Megillah. During the actual reading the Ba'al Koreh stands, whereas those listening may sit. A person who reads the Megillah for less than ten people, or for women (even more than ten) may sit.
The Ba'al Koreh recites three Brachos, 'Al Mikra Megillah', 'She'asa Nissim' and 'Shehecheyanu'. The Minhag of Sephardim is to recite the Bracha of 'Shehecheyanu' only before the evening reading, whereas Ashkenazim recite it also before the daytime reading.
A Sephardi who davens Purim morning in an Ashkenazi Minyan may answer 'Amen' on the Bracha of 'Shehecheyanu', this is not considered to be a Hefsek for him. (Concerning the fact that Ashkenazi Megillos are without an 'Amud' while Sephardic Megillos are, it is not Me'akeiv).
When reciting 'Shehecheyanu' before the daytime reading (for Ashkenazim), one should have in mind that the Bracha will also cover the other Mitzvos of the day, i.e. Mishloach Manos, the Purim Seudah and Matanos La'evyonim. There are some Poskim who contend that Sefardim should have in mind the above mentioned Mitzvos during the 'Shehecheyanu' at night. Lehalacha, one does not need to do so.
If the Ba'al Koreh already fulfilled the Mitzvah of reading the Megillah, he may still recite the Brachos if the listeners do not know how to recite the Brachos themselves. However, if they know how to recite the Brachos, it is preferable that they should do so themselves. One person should say the Brachos and be Motzie the others.
Women reciting the Bracha before the Megillah reading held for women, should say 'Lishmoa Mikra Megillah'. [Either each woman recites the Bracha herself, or one of them exempts all the others].
Some Sephardim are Noheg that in a scenario that the Ba'al Koreh has already fulfilled his Mitzvah, no Bracha is recited at all, neither by the Ba'al Koreh nor by the women listening. Some are Noheg that the Ba'al Koreh recites for them just 'Al Mikra Megillah'.
One may not talk from the first Bracha, until after the reading of the Megillah and the Bracha recited afterwards.
It is obligatory to hear every single word of the Megillah. Therefore if someone misses a word, he should immediately read it even from a Chumash, and continue reading until he has caught up with the Ba'al Koreh. Even if one reads many Pesukim from the Chumash, he is Yotzei, as long as he hears most of the Megillah from the kosher Megillah read by the Ba'al Koreh.
When reading the Megillah one needs to hear what he is saying. If he did not, some contend that he is not Yotzei Yedei Chova.
If one spoke during the reading of the Megillah, the Halacha is as follows: if he heard all the words of the Ba'al Koreh although he was talking, he could be lenient not to have to read again. However, if he is reading part of the Megillah by himself from the Chumash (because he missed a word as above, or he came late), and during his reading he also heard the Ba'al Koreh reading ahead, he is not Yotzei Yedei Chova. This is because it is considered hearing the Megillah in the wrong order ('K'riah Lemafrei'ah'). For this reason, when making up a few words or Pesukim from a Chumash, he must continue reading until he gets to the place where the Ba'al Koreh is holding in his Kosher Megillah.
'Dreaming' during the Megillah reading - if one hears the reading while he has a Megillah (or a Chumash) in front of him, although he was dreaming, if he was nonetheless fully aware throughout the Megillah reading where the Ba'al Koreh is holding, it is considered that he heard the Megillah and he is Yotzei Yedei Chova. However, if this is not the case, then he should make it up by reading from the Megillah in front of him (or from the Chumash), starting from the place where he drifted until he has caught up with the Ba'al Koreh.
Someone who is unsure whether he skipped a word or maybe did not hear a certain word, it would depend if this happened during the day reading or at night. If the doubt occurred at the daytime reading, he must read again, because it is a Safek of Divrei Kabbalah. However, regarding the evening reading, one can be lenient and he need not read again because it is a Safek D'rabanan.
After reading the Megillah, the Ba'al Koreh recites the Bracha of 'Harav Es Riveinu' both at night and at day. This is recited after the Megillah has been rolled up.
The Bracha is only said after reading with a Minyan. When reading without a Minyan, there is a dispute among the Poskim as to whether the after-Bracha is recited. Lehalacha, one does not recite it if there is no Minyan. When reading for women the Bracha of 'Harav Es Riveinu' is not recited, no matter how many women are present since they are not considered a Minyan.
At night, after the Bracha of 'Harav Es Riveinu' we say 'Asher Heinie' which is followed by 'Shoshanas Ya'akov' (both are said even without a Minyan). By day we don't say 'Asher Heinie', but 'Shoshanas Yaakov' is said.
It is appropriate to wash one's hands before touching the Megillah.
It is customary that at the day reading when saying the words in the Megillah 'ליהודים היתה אורה ושמחה וששון ויקר' one should touch both of his Tefillin and kiss them (בן איש חי וכף החיים סי' תר"צ).
The Tefillin should be worn until after reading the Megillah (מ"ב סי' תרצ"ג ס"ק ו').
Someone who has a Kosher Megillah could essentially read along with the Ba'al Koreh. However it is preferable not to read along, rather just listen and be Yotzei from the Ba'al Koreh (עיין סי' תרצ' ס"ק יג' וסי' תרפ"ט ס"ק ה'). Only if he missed a word he should read it by himself from his Megillah which is in front of him until he reaches the Ba'al Koreh.
Whoever has a Chumash does not read with the Ba'al Koreh (not even silently), but hears the reading from him.
Someone who came late for the Megillah reading, and did not hear the beginning, can make his own Bracha on the Megillah (although he only has a Chumash), and reads from the Chumash until he catches up with the Ba'al Koreh. This is only valid as long as he does not end up reading more than half of the Megillah from the Chumash (סי' תר"צ).
If someone came late for the Megillah reading and missed the Brachos, it is unclear as to whether he should make the Brachos immediately, and read the Megillah until he catches up with the Ba'al Koreh as above, or should he wait with the Brachos until an opportunity arises where he can recite them - for example when they are banging at the mention of Haman’s name. Although he may then be in-between the Prakim and in the middle of a section, maybe he should nevertheless make the Brachos there. Lehalacha, the second option is to be followed.

Halachos and Dikdukim in reading the Megillah

When reading 'בלילה ההוא נדדה שנת המלך' (ו', א'), the Ba'al Koreh should raise his voice, because this is where the main miracle starts.
When reading 'האגרת הזאת' (ט', כ"ו) the Ba'al Koreh should shake the Megillah.
The accepted Minhag is that the Tzibbur says together the following four Pesukim of redemption. The Ba'al Koreh then repeats them: 'איש יהודי' (ב', ה'), 'ומרדכי יצא' (ח, טו), 'ליהודים היתה אורה' (ח', ט"ז), 'כי מרדכי היהודי' (י', ג').
In addition, when reading the ten sons of Haman, from 'חמש מאות איש' until 'עשרת' (ט',י') included, the Tzibbur follow the above practice.
While reading the last Passuk (כי מרדכי היהודי וגו') from the Chumash, some contend that one should explicitly have in mind not to be Yotzei with this reading, rather by hearing the Possuk from the Ba'al Koreh which is the optimal way to fulfill the Mitzvah. Lehalacha, it is unnecessary to have this in mind because we automatically assume that he wants to be Yotzei the Mitzvah in the best way rather than with his own reading from the Chumash.
We are Noheg to read the following words with the tune of Eichah:
'וכלים מכלים שונים' (א',ז')
'אשר הגלה מירושלים אשר הגלה נבוכדנצר מלך בבל' (ב', ו')
'והמלך והמן ישבו לשתות.. זעקה גדולה ומרה' (ג', ט"ו- ד', א')
'אֵבל גדול ליהודים וצום ובכי ומספד' (ד', ג')
'וכאשר אבדתי אבדתי' (ד', ט"ז)
'כי נמכרנו אני ועמי' (ז', ד')
'כי איככה אוכל וראיתי.. באבדן מולדתי' (ח', ו').
The following is a list of words that there are two opinions as to how they should be read, therefore the custom is to read them twice hence accommodating all opinions:
The Passuk 'אשר נתן המלך' (ח', י"א) the first time we read 'להרג' and the second time 'ולהרג' with a וא"ו at the beginning of the word.
The Passuk 'נקהלו היהודים' (ט', ב') - the first time it is read 'בפניהם' with a בי"ת and the second time it is read 'לפניהם' with a למ"ד. (some do not repeat the whole Passuk rather say the word in both variations one after the other).
If by mistake only one of the above-mentioned versions was read, one is Yotzei. Lehalacha, the main reading is 'להרג' and 'לפניהם'.

'קרי' and 'כתיב' in the Megillah

In the following Pesukim only the Kri is read (עי' נדרים לז'):
[פרק ג' פסוק ד'] 'באמרם' is read 'כְּאָמְרָם'.
[פרק ט' פסוק י"ט] ' הפרוזים' is read .'הַפְּרָזִים'
[פרק ט' פסוק כ"ז] 'קימו וקבל' is read 'קימו וְקִבְּלוּ '.
If by mistake only the 'כתיב' was read, see אורח חיים סימן קמ"א סעיף ח'. In practice one does not need to repeat.

Halachos of a mistake in the reading

Three types of mistakes could occur whilst reading the Megillah. Some are Me'akeiv; some are not but the Ba'al Koreh should be corrected, and some are just Lechatchila.
A. The following are mistakes that are Me'akeiv:
The Shulchan Aruch (סימן ר"צ סעיף י"ד) brings the Yerushalmi that says 'we are not Medakdek in its (the Megillah's) mistakes', the simple understanding is referring to any mistake of pronunciation. There is an opinion that contends that this only refers to a mispronunciation that does not change the meaning, for example 'יהודיים' instead of 'יהודים'. However, if the mispronunciation changes the meaning as in 'ישב' instead of 'יושב' or 'נפל' instead of 'נופל', it is tantamount to omitting the word. Therefore the Ba'al Koreh must be corrected and he must repeat the word. (מ"ב שם ס"ק נ"א).
If a word was left out altogether, although it does not alter the meaning, even if he already finished reading the Megillah, it must be read again with the Brachos. However, since there is an opinion that if such a word was left out, one has still fulfilled the Mitzvah (שיטת ריא"ז בה"ל סי' תר"ז ד"ה אין מדקדקין), in practice one should read the Megillah again without a Bracha.
If even one letter is left out that changes the meaning, one must read it again. If he already finished reading the Megillah he goes back to the word left out and continues from there until the end. In the case of היסח הדעת the Bracha is recited again (it is unclear if one returns to the beginning of the Megillah).
If one missed out a letter that doesn't change the meaning- we can be lenient not to require him to go back. (If it is unclear if the meaning was changed, one should read again without a Bracha).
B. The following are mistakes that should be corrected, but one could be lenient where absolutely necessary not to require him to read again since there are opinions to rely on if the reading was finished, though according to the second opinion in Shulchan Aruch it is Me'akeiv (סי' תר"צ סעיף י"ד לדעת הי"א). In light of this, one needs to be very careful to use the proper pronunciation.
[פרק ב' פס' ג'] 'וְיפקד.. וְיקבצו'
[פרק ב' פס' ו'] 'הָגְלָה מִירוּשָלַיִם עִם הַגֹּלָה אֲשֶר הָגְלְתָה עִם יְכָנְיָה מֶלֶך יְהוּדָה אֲשֶר הֶגְלָה' -
[pay attention to the change three times for the same word.]
[פרק ב' פס' י"ט] "וּמָרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ"- not 'ישב'
[פרק ב' פס' כ'] "אֶסְתֵּר עֹשָֹה"
[פרק ב פס' כג] "וַיְבֻקַּשׁ הַדָּבָר וַיִּמָּצֵא וַיִּתָּלוּ שְׁנֵיהֶם עַל עֵץ וַיִּכָּתֵב".
[פרק ג' פס' י"ב] "וַיִּקָּרְאוּ סֹפְרֵי הַמֶּלֶךְ... וַיִכָּתֵב כְּכָל אֲשֶר צִוָּה.. וְנֶחְתָּם בְּטַבַּעַת הַמֶּלֶךְ"
[פרק ג' פס' י"ג] "וְנִשְלוֹחַ"
[פרק ד' פס' ח'] "כְּתָב הַדָּת אֲשֶר נִתַּן בְּשוּשָן"
[פרק ה' פסוק ו'] "עַד חֲצִי הַמַּלְכוּת וְתֵעָשֹ"
[פרק ה' פסוק י"ד] "אֱמֹר לַמֶּלֶךְ וְיִתְלוּ"
[פרק ו' פס' א'] "וַיִהְיוּ נִקְרָאִים לִפְנֵי הַמֶּלֶךְ"
[פרק ו' פס' ב'] "וַיִמָּצֵא כָתוּב"
ֹ[פרק ו' פס' י"ב] "וַיָּשָב מָרְדְכַי אֶל שַעַר הַמֶּלֶךְ"
[פרק ז' פס' ח'] "וְהָמָן נֹפֵל עַל הַמִּטָה"
[פרק ח' פס' ט']"וַיִּקָּרְאוּ סֹפְרֵי הַמֶּלֶךְ.. וַיִּכָּתֵב כְּכָל אֲשֶר צִוָּה"
[פרק ח' פס' י'] "וַיִכְתֹּב בְּשֵם הַמֶּלֶךְ.. וַיַּחְתֹּם"
[פרק ט' פס' א'] "וְנַהֲפוֹךְ הוּא"
[פרק ט' פס' י"ד] "וַתִּנָּתֵן דָּת בְּשוּשָן"
[פרק ט' פס' ט"ז] "הַמֶּלֶךְ נִקְהֲלוּ וְעָמֹד.. וְהָרֹג בְּשֹנְאֵיהֶם"
[פרק ט' פס' י"ז] "וְעָשֹה אֹתוֹ"
Though one must be careful to read the above words properly, if one finished reading the Megillah and is short on time, he does not need to read it again, being that we can rely on the main opinion in the Shulchan Aruch (ערוך השלחן).
C. The following are more examples of words that need caution regarding the pronunciation (but are not Me'akeiv) and the Ba'al Koreh needs not to be corrected:
[פרק א' פסוק ו'] 'על רצְפַת בַּהַט' If he said 'רצפּת' with a Dagesh in the 'פּ' he is Yotzei Yedei Chova.
[פרק ב פס' י"ג-י"ד] 'וּבָזה הנַּעֲרָה בָּאָה... בָּעֶרֶב הִיא בָאָה... וּבַבֹּקֶר הִיא שָֹבָה' the accent is on the end of the word, different from 'לְהָבִיא אֶת וַשְֹתּי הַמַלְכָּה לְפָנָיו וְלֹא בָאָה' [פרק א' פס' י"ז] which is accented on the beginning of the word. If one made a mistake he is Yotzei. The same is with any mistake where the accent is on the wrong syllable.
[פרק ד' פס' א'] 'וּמָרְדֳּכַי יָדַע אֶת כָּל אֲשֶר נַעֲשָֹה' if it was read 'נַעֲשֶֹה' he is Yotzei (עי' נחמיה ה', י"ח). So too in the Passuk 'מַה נַּעֲשָֹה יְקָר וּגְדוּלָּה'.
One should be careful to read the word 'ואת' for the corresponding son of Haman each time from its line, and not to read it by heart.
The proper Nikud for the word 'מרדכי': If it is in the middle of a Passuk- the Nikkud is 'מרדכַי' except in פרק ד' פס' י"ב that it is pronounced 'ויגידו למרדכָי' even though it is in the middle of the Passuk. At the end of the Passuk it is always 'מרדכָי'.
The word 'מה' is always 'מַה' except in the following four places,
[פרק ח' פס' א'] 'מָה הוּא לָהּ'
[פרק ט' פס' י"ב] 'בְּשׁאָר מְדִינוֹת הַמֶּלֶך מֶה עָשֹוּ'
[פרק ט' פס' כ"ו] 'וּמָה רָאוּ עַל כָּכָה וּמָה הִגִיעַ עֲלֵיהֶם'.

Chinuch for children in the Mitzvah of Krias Megillah

The Shulchan Aruch writes (סי' תרפ"ט ס"א) 'we are Mechanech children in the Mitzvah of Megillah'.
However, it is unclear at which age should one begin educating one’s child to hear the Megillah. Does it begin when the child is able to concentrate on listening to the whole Megillah (which is close to the age of thirteen), or does it begin when he can read the whole Megillah in a way that he can be Yotzeh Lechatchila (approx. ten or eleven year old, depending on his level of understanding).
In practice, one should be stringent and start educating children from the age when they can read the whole Megillah.

Additional Halachos relevant on Purim night

It is a Mitzvah to rejoice and to eat a lavish meal on the night of Purim.
There is a Minhag to eat seeds (זרעונים) on Purim, therefore some are Noheg on Purim night to eat 'Hamantaschen' filled with poppy seeds. Others are Noheg to eat chickpeas.

Shacharis on Purim

On the day of Purim, one should get up early to daven Shacharis. After Chazaras Hashatz, Chatzi Kaddish is said. A Sefer Torah is then taken out, and 'ויבא עמלק' is read with three Aliyos followed by Chatzi Kadish. The Sefer Torah is then put back in its place, followed by the reading of the Megillah. This is all whilst the Tefillin are still being worn. On Purim the Shir Shel Yom is פרק כ"ב in Tehilim. Before saying the Shir Shel Yom, one should say היום יום ... בשבת'' (without adding 'שבו היו הלוים אומרים'...).

The Mitzvos during the day of Purim

On the day of Purim, one must fulfill the following four Mitzvos: Krias Ha'Megillah, Mishloach Manos, Matanos La'evyonim and Seudas Purim. The Halachos will be explained below.
Before reading the Megillah it is prohibited to eat, as was explained above #73. Some Poskim contend that it is similarly prohibited to eat before fulfilling also the other Mitzvos.

Matanos La'evyonim

Every Jew, both men and women, is required to give two Matanos to two poor people, meaning one present to each poor person.
Matanos La'evyonim may not be given from Ma'aser money. However, any donation beyond the minimal obligation may be given from Ma'aser money.
The minimum amount that is to be given for each of the Matanos La'evyonim is a 'Pruta' (which is currently covered by 50 Israeli agurot, or the equivalent in other countries with their local currencies). Some say that nowadays one פרוטה has no buying value and is therefore insufficient. Accordingly, the equivalent of one NIS should be given. Some hold that one should give a larger amount, sufficient to bring significant enjoyment to a needy person. This could range between ten and fifty NIS).
One must make sure that the money reaches the poor person on Purim itself. If that is not feasible, it should be received by someone else on behalf of the needy person, and the poor person should be informed about this. The one who accepts it for the poor person does not need to know who the recipient is. When making the Kinyan, he can say that he is accepting the money for the person for whom it is intended.
A Gabbai Tzedakah who collects for the poor, does not need to ensure that the actual money that was given to him will reach the hands of the Evyon, rather he may exchange it with different coins or notes.
It is acceptable to give the Gabbai Tzedakah one bill (for example, a hundred-dollar bill) and say that he is giving Matanos La'evyonim for himself and all his family members (see below the ideal method for doing this). One may also give one bill to the Gabbai Tzedakah and say it is intended for two Evyonim. If the Gabbai is collecting for five Evyonim, the donor can say that it is intended explicitly for just two Evyonim out of the five, thereby ensuring that he is giving a respectable amount for each one of two poor people.
Money can be given to the Gabbai before Purim as a deposit until Purim when it will be handed to the Evyon.
Matanos La'evyonim may be given with either money or food, but not with clothes or other items.
Most Poskim contend that women are also required to give Matanos La'evyonim. It is unclear as to whether it is sufficient for the husband to add to the amount he is giving for himself with the intention that it will also serve on behalf of his wife, or whether he should transfer the money to her through a third party before giving it to the poor. The best approach is, that the husband should request, when giving the money to the Gabbai Tzedakah, that the Gabbai should intend to accept the additional amount on behalf of his wife.
The Acharonim debate as to whether children who have reached the age of Chinuch are obligated to give Matanos La'evyonim. Bachurim are required to give Matanos La'evyonim even though they are dependent on their parents.
The opinion of the מקור חיים (לבעל החוו"י סי' תרצ"ד) is that Matanos La'evyonim is to be given specifically to an Evyon and not to an Ani. The difference between the two is, as Rashi explains (ב"מ קי"א:), 'Evyon - one who is suffering from poverty more than an Ani. The literal meaning of Evyon is one who desires and does not attain that what his spirit lusts for, thus causing him to crave for what he is lacking'. Nevertheless, the final ruling is that although the Passuk in the Megillah says Matanos La'evyonim (פרק ט' פס' כ"ב), an Ani is also included and giving it to him is fine as well.
The prerequisite of an Ani is spelled out in Yoreh Deiah (סי' רנ"ג סעיף ב') 'until he has a financial base of support for him and his household from the profits', meaning a steady income. Therefore, whoever does not have a steady income that covers his and his family's basic needs in the coming year, is considered an Ani.
Matanos La'evyonim may be given to a Yeshiva Bachur if his parents or Yeshiva do not support him with all his basic needs in comparison to other standard Yeshiva Bachurim.

Mitzvah of Matanos La'evyonim by donating to a'תומכי תורה' (commonly referred to as a ת"ת - a fund for Yeshiva Bachurim).

Generally speaking, giving money to a ת"ת is an optimal way of fulfilling the Mitzvah of Tzedakah since he thereby supports needy Talmidei Chachomim. Nevertheless, regarding Matanos La'evyonim one does not fulfill the obligation since the money is not distributed to needy people on Purim itself.
Bachurim collecting money for the ת"ת (no difference on Purim or throughout the year) may not take a percentage for themselves without the Yeshiva's approval. Concerning their expenses, one should act according to the Yeshiva's policy.

Giving Matanos La'evyonim through the Bank

Matanos La'evyonim can be given with a check, only if the poor person could withdraw the money on Purim itself.
Matanos La'evyonim via a bank transfer (or Zelle etc.), is only valid if the poor person could withdraw this money on Purim itself.
By giving Matanos La'evyonim with a credit card, one does not fulfill his obligation, because the Evyon does not receive the money on Purim itself. Some Tzedakah organizations lay out the amount of money corresponding to the donations given through credit cards, postdated checks etc. and share it out on Purim to the poor people. This is an optimal solution to fulfill the Mitzvah.

Mishloach Manos

One is obligated to send his friend one Mishloach Manos made up of two types of foods, or two types of drinks, or one food and one drink.
Mishloach Manos cannot be fulfilled with clothing or other items. There is a debate in the Poskim as to whether one fulfills his obligation by giving uncooked meat or other similar foods that cannot be eaten as they are. Therefore, one should ensure that the two items given, are ready to be eaten in their current state.
Two pieces of meat that have different tastes, for example one was cooked and one was fried, are considered different foods and can be given for Mishloach Manos. However, if he cuts one piece of meat into two, one should be stringent since they might be considered as one type of food (עי' בראש יוסף מגילה ז.).
Two different snack foods are considered two Manos.
Two kinds of wine, are considered two types. The same applies to two different flavored juices.
The two foods sent can share the same Bracha Rishona. This is contrary to a common misconception that the foods must be of different Brachos.
The opinion of most Poskim is that women are also required to send Mishloach Manos (her husband does not have to be מקנה the Mishloach Manos to her). The Achronim debate as to whether children who have reached the age of Chinuch are obligated to do the Mitzvah. Regarding Bachurim, although they are supported by their fathers, they should be Machmir and give Mishloach Manos.
Some suggest that Mishloach Manos should be specifically sent via a third party, which is the way the Shut Bnei Tzion rules (סי' מ"ד). This is based on the term 'Mishloach Manos' used in the Passuk, denoting that it should be actually sent as opposed to personally handing it over. However, others are of the opinion that giving it oneself is also Lechatchila. They explain that the term 'Mishloach' comes to teach us that although generally Mitzvos should ideally be done by oneself and not through an emissary ('מצוה בו יותר מבשלוחו'), here this is not the case, and sending Mishloach Manos through others is also optimal, but not that it must be done exclusively through a Shliach. Lehalacha, one does not need to send via a Shliach. Even those who choose to be stringent, can send it with a small child although regarding other Halachos a child is not a 'Bar Shlichus' (eligible to be a shaliach) . The Chasam Sofer (גיטין כב') explains that since it is written in the Passuk "U'mishloach Manos" - the main component of the Mitzvah is to send it with a Shliach (a third party), therefore it can be sent even with a child or a gentile. Only where a Mitzvah must be done by the person himself, do we require that the Shliach will have the same status as the sender (i.e. an adult Jew).

Tevilas Keilim of the Mishloach Manos

If one places the food products of the Mishloach Manos on a dish, the Halachos of Tevilas Keilim are as follows: If one sends food that does not necessarily require a dish, e.g. packets of snacks or wrapped-up candies, then the dish does not need Tevila. However, if he sends a respectable food that needs a dish, e.g., a baked cake or cooked food, the dish needs to be first immersed in the Mikveh, since it is considered using the dish for food. Even if he places the food on baking paper or on a fancy napkin, the dish still needs Tevila since the paper or the napkin are Bateil to the dish.
[However, if his main purpose is to send his friend the fancy dish, and the food inside is added mainly so that the Mishloach Manos should look more honourable, then the dish need not be Toiveled, since it is considered as 'Klei Sechorah'].
In a case that the dish does not need Tevila, and even so the sender prefers to Toivel it, he should hand the dish to someone else to acquire it for the recipient, and then Toivel it with a Bracha. He must inform the recipient that the dish has already been Toiveled. This is a more appropriate solution than using it one time for himself after immersing it before giving it to his friend.
Two yeshiva Bachurim can exchange their meals with each other, and thereby fulfill their obligation of Mishloach Manos.
If the Mishloach Manos was sent via a third person, the Poskim debate as to whether the sender must verify that it arrived at its destination. This is because Mishloach Manos is a Mitzvah 'Mi'divrei Kabbalah' and shares the same din as with a Mitzvah Min Hatorah in which the rule of 'Chazaka Shliach Oseh Shlichuso' is not applied (עירובין ל"ב, שו"ת אחיעזר ח"ג סימן ע"ג).
A large Mishloach Manos can be given to a poor person, and the one giving it can have in mind that part of it is for Mishloach Manos and the other part is for Matanos La'evyonim (עי' מהרש"א וטורי אבן מגילה ז').
Mishloach Manos to a child - It is unclear if the Mitzvah of Mishloach Manos can be fulfilled by sending it to a child. The doubt is based on the interpretation of the word 'Rei'eihu'. Although some contend that one is not Yotzei by giving to a Katan, the final ruling is that one is Yotzei since also a minor is included in 'Rei'eihu'.
A son who sends a Mishloach Manos to his father or vice versa, is Yotzei the Mitzvah since this relationship is included in “Rei'eihu”. The same applies to a Talmid sending to his Rebbi or vice versa.

Kedushas Shevi'is

It is permitted to include in his Mishloach Manos, a bottle of wine that has Kedushas Shevi'is. However, if he is returning a Mishloach Manos to the sender, he should not give wine that has Kedushas Shevi'is.
Under no circumstances may one drink Shemittah wine that was not declared ownerless before the time of Biur.

Melacha on Purim

One should refrain from working on Purim. Chazal say that no benefit will result from work performed on Purim.
The following jobs may be done on Purim: Melachos that contribute to the merriment of the day, e.g. a singer or musician performing; any Melacha needed for Purim itself; Melachos for Mitzvah requirements.
Buying and selling is permitted, because it motivates happiness. However, one should refrain from doing so as much as possible.
Melacha that is permitted on Chol Hamoed is definitely permitted on Purim. This is because the prohibition to work on Purim is of less severity than the prohibition on Chol Hamoed.
There is a debate whether it is customary not to do Melacha also on Purim night. Those who choose to be lenient have whom to rely upon.

Seudas Purim

Seudas Purim on Erev Shabbos

When the 14^th of Adar falls on a Friday, the residents of open-city must then fulfill their Mitzvah of Seudas Purim. Ideally it should commence before midday. If this is not feasible, one should first daven Mincha and then have the Purim Seudah (Mishna Berurah #695:9; Kaf Ha’Chaim ibid:23).
Some have the Shabbos Seudah as a run-off and a continuation of the Purim Seudah. This is not the ideal thing to do since one lets oneself into several Halachic doubts, including the question as to whether Al Hanissim can then be recited when bentching, and can Reztei then be said. There is also a discussion about davening Ma'ariv. According to Kabbala, Ma'ariv should be davened prior to the Shabbos meal (see Kaf Ha’Chaim #271:22).
Those who are having the Shabbos meal as a continuation of the Seudas Purim should follow the procedure known as "פורס מפה ומקדש". This means, after Mincha one washes and begins the Purim Seudah. At some point between Plag Ha’Mincha and the time for candle-lighting, the Shabbos candles should be lit and everyone accepts Shabbos. The meal is put on hold and Lechem Mishna is brought to the table and is covered like every Shabbos. So too, any other bread on the table should be covered. Then one recites Kiddush over a cup of wine as done every week, the only difference being that if Hagafen was already recited over wine during the Purim Seudah it is omitted when making Kiddush.
After drinking the Kiddush wine, the two loaves are held together and cut as done on a regular Shabbos. The Bracha of Hamotzie is not recited since it was said at the beginning of the Purim Seudah. Each participant should receive a little more than a Kebeitzah of bread to fulfill the Mitzvah of סעודת שבת. If this is difficult, they should have at least a Kezayis to fulfill קידוש במקום סעודה. An effort should be made to eat another Kezayis of bread after Tzeis Hakochavim.
When bentching, Retzei is said but not Al Hanissim.
If one did not daven Ma'ariv beforehand he must do so after the meal.
Ideally bread should be eaten at the Purim Seudah. So too, meat and wine should be part of the meal.
The Rema (O. Ch. #695:2) writes that the majority of the Seudah must take place during the day. One should not conduct oneself as many do, to begin the Seudah close to the evening and the majority is eaten on the night of the 15^th. In light of this Rema, also eating meat and drinking wine should be whilst it is still the day of the 14^th.
The Purim seudah for residents of closed-in-cities
The residents of closed-in-cities (e.g. Yerushalayim) who have their Purim Seudah on Sunday the 16^th of Adar (Purim Meshulash) should
daven Mincha and then begin their Seudah early enough that the majority will be held before nightfall. Those who have most of the meal on Sunday night do not fulfill the Mitzvah in the best way, especially since then it is already the 17^th of Adar and absolutely no Halachos of Purim prevail.
Some get round this issue by washing for a Kebeitzah of bread in the morning and then eat some meat and drink some wine. They then go to sleep a little, and thereby fulfill the Mitzvah of drinking ‘Ad D’lo Yada’.
Al Hanissim is said in Birkas Hamazon even if it is already nightfall and no longer Purim. This is because he ate a Kezayis bread on Purim day. If Al Hanissim was forgotten one does not repeat the bentching since there are opinions that it is not obligatory to eat bread on Purim.
One should make an effort to learn a little before one starts the daytime Seudah. This is based on the Passuk 'Layehudim Hoysa Orah Ve'simcha', first Orah which as explained in the Gemara refers to Torah, and then Simcha (רמ"א סי' תרצה' סעיף ב').
The Gemara says that thirty days before Pesach one should begin studying the Halachos of Pesach. This means that on the day of Purim one should start learning the laws of Pesach.
The Mishna Berurah (סוף סי' תל"ו) writes,"כל שלשים יום צריך לעיין בכל דבר העושה שלא ישאר בו חמץ באופן שלא יוכל להסירו בנקל", which means that from thirty days before Pesach, one should pay attention that all his Chametz will be easily removed before Pesach.

Eating meat on Purim

Some say that there is an obligation to eat meat on Purim (שו"ע תרצ"ו סע' ז' ובמג"א ובפרי מגדים ס"ק ט"ו ועי' במ"ב סי' תקכ"ט ס"ק י"ט).

Eating bread at the Seudas Purim

There are differences of opinion as to whether one must eat bread on Purim, some say that there is an obligation to eat bread (שו"ת מהרש"ל סי' מ"ח), whereas other are lenient. Therefore, if one forgot 'Al Hanissim' he does not repeat Birchas Hamazon (עי' במג"א תרצ"ה ס"ק ט', ובמ"ב ס"ק ט"ו).

Getting drunk on Purim

Is one permitted (or obligated) to get drunk on Purim.

Bnei Ashkenaz should not get drunk on Purim. However, it is a Mitzvah to drink a little more than usual, and afterward to go to sleep. Even Bnei Eidot Hamizrach that contend that one should get drunk, they should not do so if it will cause them to neglect any Mitzvah whatsoever, e.g. Netilas Yadayim, reciting a Bracha, Birchas Hamazon, davening Mincha or Ma'ariv. Similarly, if getting drunk will cause him to behave inappropriately, he must refrain from excess intake of alcoholic beverages (חיי אדם כלל קנ"ה סע' ל' מובא בביה"ל סי' תרצ"ה ד"ה 'עד דלא ידע'). Post factum, if someone got drunk on Purim and missed out on Birchas Hamazon etc., he has whom to rely on.
In practice, the optimal way of fulfilling the Mitzvah of "Ad D'lo yoda" is to eat a Ke'Beitzah of bread in the morning, eat meat and drink some wine and sleep for a short while.
The Limud Z'chus for those who drink just a little wine and do not get drunk at all rather they remain totally sober (and do not even go to sleep afterwards), is based on the opinion of Rabeinu Efraimהו"ד בר"ן במס' מגילה דף ז') ) that after the story where Rabbah killed R' Zeira, the Mitzvah of drinking was nullified (ט"ז סי' תרצ"ה ס"ק ב' בדעת הרמ"א וכן כתב הפר"ח שם). Alternatively, one can say that they follow the above-mentioned opinion of the Chayeh Adam.
Ideally, the Mitzvah of drinking should be fulfilled with wine (רש"י מגילה ז' ע"ב, רמב"ם פ"ב מהל' מגילה הט"ו, אבודרהם סדר תפילת פורים, שו"ע או"ח סי' תרצ"ו ס"ז). However, if one finds it difficult to drink wine, he can drink other alcoholic beverages.
Women and children are not obligated to drink wine.

Birchas Hamazon, davening and Brachos whilst intoxicated on Purim

(The Halachos during the rest of the year are somewhat different)

Someone who is slightly intoxicated but is still able to converse normally, may recite Brachos and may even daven (סי' צ"ט).
If he can only daven being guided by a Siddur, then he is Yotzei only B'dieved (עי' שם סעיף ג' ומ"ב שם ס"ק יז').
Someone who is so drunk that he cannot daven even out of a Siddur, nor talk respectfully as one should while standing before a king or to an important individual, is not allowed to daven. If he did so, he is not Yotzei even B'dieved and must daven again after becoming sober. Regarding Birchas Hamazon, Lechatchila he should recite Birchas Hamazon before he reaches that stage, but if he has already reached that stage of drunkenness before bentching, he may B'dieved bentch. Other Brachos may be recited even Lechatchila.
However, someone who is 'Shikor Ke'lot' (drunk as was Lot), meaning that he is not aware of his actions, nor does he have control over them – (רמב"ם פכ"ט ממכירה הל' יח, ובחו"מ סי' רל"ה סעי' כ"ב) is considered a 'Shoteh’ (a person who is incapable of controlling his mind and intentions) and is exempt from all Mitzvos. If he davened or bentched he is not Yotzei Yedei Chova and must repeat everything after becoming sober (סי' קפ"ה מ"ב ס"ק ו', סי' צ"ט ס"ק י"א, רמב"ם פרק א' מנזירות הלכה י"ב, עירובין ס"ה).

Dinim of Aveilus on Purim

An Aveil is obligated to eat Seudas Purim including meat and wine. He is permitted to eat together with others, and may also hear music at the Seudah. If he cannot have the Seudah in his own house, he may accept an invitation and eat and rejoice in someone else's home.
An Aveil on one's father or mother within twelve months, is obligated to send Mishloach Manos. He should send basic foods to two or three of his friends, but should not send lavish food items which add enjoyment. Some Poskim maintain that he may only send one Mishloach Manos.
One should not send Mishloach Manos to an Aveil during the year of Aveilus on his father or mother, or within the Shloshim on other relatives. If someone inadvertently sent it, the Aveil may accept it.

Miscellanies Halachos relevant to Purim

Is one Yotzei the Megillah read by a -year-old thirteen boy (with no beard).

It cannot be assumed with certainty that a thirteen-year-old boy is Halachically considered an adult (a Gadol). The rule (based on Chazakkah De'roveh) is that regarding Mitzvos Min Hatorah we do not assume he is a Gadol, whereas regarding Mitzvos Miderabanan we can assume that he is a Gadol. Therefore, regarding the evening reading he can read both for men and women. However, for the daytime reading, he may only read for women and not for men.

Is a woman allowed to dress up as a man on Purim or vice versa?

The Rama (סי' תרצ"ו סעי' ח') writes that it is permitted for a woman to dress up as a man on Purim. However, many Poskim strictly forbid this (עי' במשנ"ב שם סק"ל) and one must be stringent in this matter. If others will not get confused and it is still obvious that the one who is dressed up is a man or a woman (for example where only one piece of clothing of the other gender is being worn), there are grounds not requiring voicing our disapproval.
Children under the age of Bar/Bas Mitzvah - Mei'ikar Hadin it is permitted [for Ashkenazim] for children to dress up on Purim as the opposite gender. However, one should refrain from this, at least from when they reach the age of Chinnuch.
Question: May a girl wear Tzitzis or other men's clothes when acting in a play at a Purim party?
Answer: On Purim itself – we do not need to voice disapproval if someone is lenient and relies on the Rema and dresses in such a way, since it is still obvious that she is a girl. However, it is correct to refrain since many Poskim forbid this unequivocally.
Before Purim- even according to the opinion of the Rama (that on Purim it is permitted), before Purim it is more severe and should not be done. A solution could be to use synthetic material which is not really considered clothing, thereby not transgressing the Issur, and enabling the play to take place in a permitted manner.

No allowance whatsoever can be made for any form of immodest clothing [e.g. pants/trousers for girls, etc.] which are definitely forbidden according to all opinions.

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